Endeavors After the Christian Life

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Preface

TO THE FIRST SERIEa

In a little work* published seven years ago, the Author of the following Discourses intimated a desire to work out for himself and present to his readers, a distinct answer to the question, "What is Christianity?" and the work then put forth was designed as a mere preliminary to another, in which this great inquiry should be prosecuted. The purpose then announced still remains, and the materials for its execution are for the most part prepared. The present volume, however, is not offered as any part of its fulfilment; but rather in temporary apology for its non-fulfilment.

Of his reasons for withholding for ^a time that promised volume, this is not the proper place to speak at any length. A change in some of his views, and the consciousness of immaturity in others, have certainly

* The Bationale of Religioas Enquiry; or the Question stated of Reason, the Bible, and the Church.

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had a share of influence in producing the postpone* ment. But it has been occasioned chiefly by his desire to lay aside for a while the polemical character, which necessity, not choice, has impressed upon his former writings ; and which, until relieved by some task of higher spirit, misrepresents the order of his convictions, — engaging him upon the outward form of Christian belief, while silent of the inner heart of human life and faith.

Of his reasons for presenting this unpromised volume, the Author has but few words to say. As its contents were written, so are they now published, because he takes them to be true, and good to be recognized as true by the consciousness of all men: and not having been produced as taskwork, but out of an earnest heart, they may possibly find a reader here and there, to whom they speak a fitting and faithful word. Should the book avail for this, it will suflBciently justify ita appearance : should it not, it will speedily disappear, and at least no harm be done.

No formal connection will be found among the several discourses in this volume. Prepared at different times, and in different moods of meditation, they are related to each other only by their common direction towards the great ends of responsible existence. The title, indeed, expresses the spirit, more than the matter

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of the book ; — which " endeayois " to produce, rather than describe, the essential temper of the *^ Christian life."

The Author would have introduced a larger niunber of discourses haying direct reference, in word as well as in spirit, to the divine ministry of Christ, did he not hope to follow up the present volume by another devoted especially to this subject, and a third on the Christianity of Paul. In the meanwhile, he trusts that those who, in devout reading of books and men, look for that rather which is Christian, than which talks of Christianity, will find in this little volume no faint impression of the religion by which he, no less than they, desires to live and die.

LzYsxpooL^ June 20, 184& x

PREFACE

TO THE SECOND SERIE&

A GiiANOE at the contents of this yolame will show that it does not fulfil the intentions avowed in the preface to the former yolume. It does not refer specially to the ministry of Christ, or to the Pauline gospel: much less does it pretend to investigate the proper definition of Christianity. The hope of treating these subjects, in a manner at all suitable Ito my estimate of them, still recedes into the distance. The materials indeed are not wholly unprovided ; or I should not have ventured on the pledge which still waits to be redeemed : but a growing sense of their inadequacy makes me wonder that I could ever think them worthy of my readers' acceptance ; and induces me to withhold them, till the deficiencies can be in some measure supplied. Should the needful leisure never arrive, or should I finally esteem myself not qualified for the task to which, perhaps with presumptuous earnestness* I once aspired, I shall indeed regret my inconsiderate

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promise, but be clear of reproach for less considerate performance.

Though however the present volume, like its predecessor, is altogether practical and unsystematic, there is a sense in which it may be regarded as a step towards the completion of the original design. The prevalent differences of belief on questions of theology have their secret foundation in different philosophies of religion : and these philosophies are the product of moral ex-

*

perience and self-scrutiny, so as always to reflect the conception of human nature most familiar to the disciple's mind. Hence, controversies apparently histor* ical cannot be settled by appeal to history alone : nor metaphysical disputes, by metaphysics only ; but wiU ultimately resort for their answer to the sentiments and aflfections wakened into predominant activity by the literature, the teachings, and the social conditions of the age. No one can observe the chajiges of faith and the causes which determine them, without discovering, that the order of fact reverses the order of theory ; that the feelings of men must be changed in detail, their perceptions be awakened in fresh directions, their tastes be drawn by new admirations, before any reasoning can avail to establish an altered system of religious thought. Who can suppose that the different estimates made of the authority of Scripture are really the result of historical research, and are simply so many varieties of

PBEFACE. n critical judgment? Is it not obvious that the sacred writings are, in every case, allowed to retain precisely the residue of authority which, according to the believer's view of our nature and our life, is unsupplied from any other source ? If this be so, the psychology of religion must have precedence — I do not say in dignity, but in time — of its documentary criticism : and every .word faithfully spoken from the consciousness of a living man contributes a preliminary to the inquiry as to the inspiration of ancient books. I am not ashamed to confess, that extensive and, in the end, systematic changes in the opinions I derived from sect and education, have had no higher origin than self-examination and reflection, — a more careful interrogation of that internal experience, of which the superficial interpretation is so seductive to indolence and so pro- Ufic in. error. And possibly, a volume like the present, should it at all awaken in others the sentiments from which it proceeds in myself, may indirectly lead to the recognition, on their proper evidence of consciousness, of those very truths, which, in a more systematic work, I could only aim to protect from the objections of philosophy, and reconcile with the results of criticism.

I have preserved what I have to say in its original form of discourses prepared for the pulpit. I have always felt indignant with those preachers who, when

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they resort to the press, seem ashamed of their yocation, and disguise, under new shapes and names, the materials originally embodied in sermons. I should as soon think of turning a sonnet into ao epistle, a ballad into a review, or a dirge into an obituary. It must be a bad sermon that can be made into a good treatise or even a good " Oration." In virtue of the close affinity, perhaps ultimate identity, of religion and poetry, preaching is essentially a lyric expression of the soul, an utterance of meditation in sorrow, hope, love, and joy, from a representative of the human heart in its divine relations. In proportion as we quit this view, and prominently introduce the idea of a preceptive and monitory function, we retreat from the true prophetic interpretation of the office back into the old sacerdotal: — or (what is not perhaps so different a distinction as it may appear) from the properly religious to the simply moral. A ministry of mere instruction and persuasion, which addresses itself primarily to the understanding and the will, which deals mainly with facts and reasonings, with hopes and fears, may furnish us with the expositions of the lecture-room, the commandments of the altar, the casuistry of the confessional : but it falls short of that true " testimony of God," that personal effusion of conscience and affection, which distinguishes the reformed preaching from the catholic homily. Were this distinction duly

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apprehended, there would be a less eager demand for extemporaneous preaching ; which may be the vehicle of admirable disquisitions, convincing arguments, impressive speeches ; but is as little likely to produce a genuine sermon, as the practice of improvising to produce a great poem. The thoughts and aspirations which look direct to Grod, and the kindling of which among a fraternity of men constitutes social worship, are natives of solitude : the spectacle of an assembly is a hindrance to their occurrence ; and though, where they have been devoutly set down beforehand, they may be re-assumed under such obstacle, they would not spontaneously rise, till the presence of a multitude was forgotten, and by a rare effort of abstraction the loneliness of the spirit was restored. The faculty of fluent speech is no doubt worthy of cultivation for various civic and moral ends: but if it were once adopted as the instrument of preaching, I am persuaded that the pulpit would exercise a far lower, though perhaps a wider, influence ; would be a powerful agent of theological discussion, of social criticism, of moral and political censorship, but would lose its noblest element of religion. The devout genius of England would have occasion deeply to lament a change, which would reduce to the same class with the newspaper article a form of composition, enabling us to rank the names of Taylor, Barrow, Leighton, Butler,

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with the poets and philosophers of our country. At all events, he who finds room under the conditions of the sermon, to interest and engage his whole soul, would be guilty of affectation, were he to disown the occasion which wakes up his worthiest spirit, and which, however narrow when measured by the capacities of other men, is adequate to receive his best thoughts and aspirations. I am therefore well content to mingle with the crowd of sermonizers.

It would be ungrateful, were I not to acknowledge, as one of the results of the former volume of this work, the delightful and unsought-foi: intercourse it has opened to me with persons, whom it is an honor to know, of various religious denominations. In the divided state of English society, a work which touches any springs of religious affection common to several classes, performs at least a seasonable, though very simple and natural, office. It is happily an officie which every day renders easier to earnest men. For there is undoubtedly an increasing body of persons in this country, who are rapidly escaping from the restraints of sects ; who are not unaware of the new conditions under which the Christianity of the present day exists ; and who are ready to join hand and heart in order to give free scope to the essential truths and influences of our religion, in combination with the manly exercise of thought, and just concessions to mod-

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em knowledge. To find one'sHself in sympathy with snch men is a heartfelt priyilege, superior to aU personal distinction : it is to share in an escape from the worst prejudices of the present, and in the best auguries of the coming age.

IiiYXBPOOL, September 2, 1847*

PREFACE

TO THE FOTJRTH EDITION.

Both Series of the ** Endeavors after the Christian Life " being ont of print at the same time, I have availed myself of the opportunity, in reproducing and revising them, to throw them together into a single volume : and I am glad to seek entrance for them to a' new class of readers by a reduction of price which their more assured place now renders pos* Bible.

It was not without uneasiness that I began to correct the proofs of this new edition. The twenty years which had elapsed since the sheets passed under my eye had been marked by momentous changes in theological feeling and belief, to which, in common with my contemporaries, I could not pretend to have been insensible. And it was natural to fear that a book produced at the other end of that interval, must now be out of date. I was relieved and surprised to find how little it had been thrown out of tune by

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the altered pitch of thought and sentiment ; how much less indeed it has to apprehend to-day from any jar against the prevaiUng tone of reHgion, than at the hour of its first appearance. It would have been far otherwise, had it treated of subjects whose interest is critical or speculative, and which take new aspects with the shifting light. But appealing mainly to the simplest trusts and aspirations of the human heart, it is compensated for having nothing new upon its page, by having so much the less that is liable to grow old ; and, while not pretending to trace any line of progress in religion, gains a little shelter from its permanence. To heal the broken unity of Christendom, the scholar may rely on the ultimate establishment of his critical results; the ecclesiast may plan treaties of peace and fusions of doctrine between Church and Church ; but, meanwhile, those who find it more congenial to pass behind the whole field of theological divergency, and linger near the common springs of aU human piety and hope, may perhaps be preparing some first lines of a true Mrenikan.

London, November 22, ISCG.

Contents

DIBOOUBSB

I. The Spirit of Life in Jesus Christ 1

n. The Besetting God 12